T85n2760_無量壽觀經義記
大正藏第 85 冊 No. 2760 無量壽觀經義記
No. 2760 [cf. No. 365]
無量壽觀經義記
佛道。又復虛言得道。以是因緣雖不受生死人苦惱。于菩薩根鈍不能疾成佛道。不直往菩薩即其義也 問。若凡夫生凈土者何故攝大乘論判為別時意耶 答。此據無行人故云別時意。故論云。由唯發願于安樂國即得往生。是名別時意。案無行之人空發於愿。此但為遠生之因故云別時意。要行愿相□方得往生 問。如凡夫不斷欲界惑不得生。上界凡夫無斷三界惑者。何由得生凈土 答。如凡夫斷欲界惑種不盡而得生色界。□□伏惑生上界。此亦如是由唸佛三昧觀于凈土。深伏深厭三界惑。伏修惑粗品故得生凈土 問。菩薩發心救苦。眾生何以愿生凈土 答。菩薩愿生凈土為供養諸佛。愿入惡道為救苦。眾生愿生凈土為成就佛法。愿入惡道為成就眾生。此二行常行不可闕一。又凡欲救眾生苦惱。先生凈土。自然成就佛法。然後以大悲願力入惡道利益群生。若未成就佛法先入惡道。此則自為苦惱所縛。何由能救眾生故。智度論云。先須自利。然後利他。若自未利先欲利他。如人未善習浮先欲度。彼相與俱沒。此亦如是 問。若地前菩薩生凈土者。何故仁王經解十回向云。
【現代漢語翻譯】 現代漢語譯本： 大正藏第 85 冊 No. 2760 無量壽觀經義記
No. 2760 [cf. No. 365]
無量壽觀經義記
佛道。又復虛言得道。以是因緣雖不受生死人苦惱。于菩薩根鈍不能疾成佛道。不直往菩薩即其義也 問：若凡夫生凈土者何故攝大乘論判為別時意耶？ 答：此據無行人故云別時意。故論云：『由唯發願于安樂國即得往生。是名別時意。』案無行之人空發於愿。此但為遠生之因故云別時意。要行愿相□方得往生 問：如凡夫不斷欲界惑不得生。上界凡夫無斷三界惑者。何由得生凈土？ 答：如凡夫斷欲界惑種不盡而得生**。□□伏惑生上界。此亦如是由唸佛三昧觀于凈土。深伏深厭三界惑。伏修惑粗品故得生凈土 問：菩薩發心救苦。眾生何以愿生凈土？ 答：菩薩愿生凈土為供養諸佛。愿入惡道為救苦。眾生愿生凈土為成就佛法。愿入惡道為成就眾生。此二行常行不可闕一。又凡欲救眾生苦惱。先生凈土。自然成就佛法。然後以大悲願力入惡道利益群生。若未成就佛法先入惡道。此則自為苦惱所縛。何由能救眾生故。智度論云：『先須自利。然後利他。若自未利先欲利他。如人未善習浮先欲度。彼相與俱沒。此亦如是』 問：若地前菩薩生凈土者。何故仁王經解十回向云：
【English Translation】 English version: Taisho Tripitaka Volume 85 No. 2760 Commentary on the Visualization Sutra of Immeasurable Life
No. 2760 [cf. No. 365]
Commentary on the Visualization Sutra of Immeasurable Life
The Buddha's path. Furthermore, falsely claiming to have attained the path. Because of this cause and condition, although they do not suffer the pain of birth and death, their roots as Bodhisattvas are dull and they cannot quickly achieve Buddhahood. Not directly going to Bodhisattva is the meaning. Question: If ordinary people are born in the Pure Land, why does the She Da Cheng Lun (Compendium of the Mahayana) judge it as 'intentional at a different time'? Answer: This is based on the absence of practitioners, hence it is called 'intentional at a different time.' Therefore, the She Da Cheng Lun says: 'Because one only makes vows to be born in the Land of Bliss, one can be reborn there. This is called intentional at a different time.' According to this, people without practice make empty vows. This is only a distant cause of rebirth, hence it is called 'intentional at a different time.' One must have both practice and vows to be reborn. Question: If ordinary people cannot be born without cutting off the delusions of the Desire Realm, and ordinary people in the higher realms have not cut off the delusions of the Three Realms, how can they be born in the Pure Land? Answer: It is like ordinary people who are reborn even though they have not completely eradicated the seeds of delusion in the Desire Realm. [missing text] subdue delusions and are born in the higher realms. Similarly, by contemplating the Pure Land through the Samadhi of Buddha Recitation, they deeply subdue and detest the delusions of the Three Realms. Because they subdue the grosser aspects of delusion, they can be born in the Pure Land. Question: Bodhisattvas generate the aspiration to save suffering beings. Why do sentient beings wish to be born in the Pure Land? Answer: Bodhisattvas wish to be born in the Pure Land to make offerings to all Buddhas. They wish to enter evil paths to save suffering. Sentient beings wish to be born in the Pure Land to accomplish the Buddha Dharma. They wish to enter evil paths to accomplish sentient beings. These two practices must be constantly practiced and neither can be lacking. Furthermore, if one wishes to save sentient beings from suffering, one should first be born in the Pure Land. Naturally, one will accomplish the Buddha Dharma, and then, with great compassion and vows, enter evil paths to benefit sentient beings. If one has not accomplished the Buddha Dharma and enters evil paths first, one will be bound by suffering. How can one save sentient beings? Therefore, the Maha Prajna Paramita Shastra says: 'First one must benefit oneself, and then benefit others. If one has not benefited oneself and wishes to benefit others first, it is like a person who has not learned to swim well and wants to ferry others across. Both will sink together.' This is also like that. Question: If Bodhisattvas before the Bhumi (stages) are born in the Pure Land, why does the Ren Wang Jing (Benevolent Kings Sutra) explain the Ten Transferences by saying:
觀一切法無生無住。乃至入第一義諦心心寂滅而受生三界。何以故。業習果報未壞盡故。地持論云。種性菩薩或墮惡道。既云受生三界。云何而言生於凈土 答。此據菩薩大悲為物受生三界由故。業未盡與之相應故言受生三界或墮惡道。今言生凈土者。此據自報業成生於凈土也 自下次釋其文依無量壽經唯明三品。此中具論九品往生之行既有多種。此但廣略為異也。文中九品即為九分。就上品中文為四分。一標品名。二顯行相。三明往生相。四總結。初文可解。行相中言若有眾生者。此即往生人位在十回向終心。所以爾者以生彼國已即得無生法忍。故發三種心者。於此位中余行已成。發此三心願往生也。至誠心者。離虛誑心也。深心者徹于骨髓也。迴向發願心者。以已所修一切善根愿往生也。復有三種者。自下別明行相。慈心者修慈三昧。具諸戒行者。持菩薩三聚戒也。讀誦大乘者。方等經中明不可思議甚深之法。讀誦之者還得不可思議功德故得生凈土也。故法華經說。若善男子善女人聞妙法華經凈心信敬不生疑惑者。不墮地獄餓鬼畜生。生十方佛前。蓮華化生即其義也 修行六念者。所謂唸佛法僧施戒天。唸佛法僧為生福德。念施戒為修行。念天者念一生補處菩薩為生兜率陀天。以此三種善根迴向愿生也。一日至七
日者。明行修時分。七日之中心心相續具前行業即得往生。所以爾者。由業力不可思議故如一念起心。誹謗大乘從一劫至一劫受十方大地獄苦報。經時雖少苦報極多。此亦如是用時雖少善業力大故得生彼國。信哉。業力不可思議須臾之間升沉各異。是行者深須自誡。豈非大事者哉 自下次明往生相。初明宮殿迎接。二明光照其身。三贊其行業。四正明往生。五明生已悟道。如彈指頃往生彼國者。由業力增上故受生速疾。不同人中業力羸劣故多時方得受生。如惡業猛利故剎那即入惡道。此亦如是即悟無生法忍者。初地無生忍也。歷事諸佛者。得勝神通故能遍游諸佛世界。猶如諸天生已即能飛行虛空。此亦如是也。次第受記者。亦名授記。授即授與。彼人受即彼人納受。依地持論有六事故為如來授。無上菩提記。一種性未發心。二種性已發心。三現前。四不現前。五時量定。六時量不定。此中所明是現前授記也 自下總結可解。
自下次明上品中生。文中有四。一標品名。二明行相。三明往生相。四總結。此是十解十行已上菩薩以生彼國一小劫得無生忍故。不必受持經典者簡前異后此人唯修行大乘非讀誦之業也。善解義趣者。善能分別大乘深義不壞假名。而說諸法實相也 于第一義心不驚動者。大乘甚深空義諸法相
中最勝。故曰第一。凡夫聞說諸法皆空理與情反故生驚怖。菩薩聞之妙達心原不生怖畏也 深信因果者。正見成就如一念起。邪見謗無因果。則斷滅善根求沈苦海。今由深信故得生凈土也 不謗大乘者。大乘之法其理甚深。其文巧妙。三乘聖人同共修學。出生一切人天果報。出生三乘聖道。若謗此法得罪不可稱量。聞之不謗福德亦不可具說。故勝天王般若經云。閻浮提縱廣七千由旬。遍滿須陀洹斯陀含阿那含阿羅漢辟支佛密如竹麻中無少空及以間缺。若有善男子善女人。四事供養畢聖人壽。或復七寶遍滿此洲積至梵天。一一聖人各施爾所畢。是善男子善女人壽日夜三十牟尤多相續不斷。若善男子善女人不謗此修多羅。功德勝百分不及一。百千萬分不及一。乃至算數譬喻所不能及。由功德無邊故得生凈土也 自下次明往生相。初明世尊迎接。二贊其功德。三正明往生。四明生已悟道。經於七日于菩提得不退轉者。十解已上猶有念退行退。至彼國已離此二退。以無退緣故。猶如天中得果畢竟不退。以無退緣故此亦如是。經一小劫得無生忍者。證初地無生忍也。若以此方劫數更經無量大劫。今說彼國劫數故云一小劫也。故華嚴經云。娑婆世界一劫于安樂世界為一日一夜。此之謂也 自下總結可解。
自下次明上品下生
【現代漢語翻譯】 現代漢語譯本： 『中最勝。故曰第一。』（最殊勝的，所以說是第一）。凡夫聽聞宣說諸法皆空的道理，與常情相悖，所以產生驚恐。菩薩聽聞則能巧妙通達心之本源，不生怖畏。 『深信因果者。』（對因果深信不疑的人）。正見成就，如一念發起。邪見誹謗沒有因果，就會斷滅善根，沉溺於苦海。如今因為深信因果，所以能夠往生凈土。 『不謗大乘者。』（不誹謗大乘佛法的人）。大乘佛法，其理甚深，其文巧妙，三乘聖人共同修學，從中出生一切人天果報，出生三乘聖道。如果誹謗此法，所得罪過不可稱量。聽聞而不誹謗，所得福德也無法完全述說。所以《勝天王般若經》說：『閻浮提（Jambudvipa，指我們所居住的這個世界）縱橫七千由旬（yojana，古印度長度單位），遍滿須陀洹（Srotapanna，小乘初果聖人）、斯陀含（Sakrdagamin，小乘二果聖人）、阿那含（Anagamin，小乘三果聖人）、阿羅漢（Arhat，小乘四果聖人）、辟支佛（Pratyekabuddha，緣覺），密集如同竹子和麻，中間沒有絲毫空隙。如果有善男子、善女人，以四事供養畢生供養這些聖人，或者用七寶遍滿此洲，堆積到梵天（Brahma，色界天頂），一一聖人各施予這麼多，這位善男子、善女人畢生日夜三十牟尤多（muyuta，梵文音譯，數量單位）相續不斷。如果善男子、善女人不誹謗此修多羅（sutra，佛經），其功德勝過前者的百分之一，千分之一，百千萬分之一，乃至用算數譬喻都無法比及。』因為功德無邊，所以能夠往生凈土。 『自下次明往生相。』（下面說明往生的景象）。首先說明世尊迎接，其次讚歎其功德，再次正式說明往生，最後說明往生后悟道。『經於七日于菩提得不退轉者。』（經過七日，于菩提獲得不退轉）。十解（十種理解）以上，仍然有念退和行退。到達彼國后，脫離這兩種退轉，因為沒有退轉的因緣。猶如天中得果，畢竟不退，因為沒有退轉的因緣，這裡也是如此。『經一小劫得無生忍者。』（經過一小劫，獲得無生法忍）。證得初地無生忍。如果用此方世界的劫數，還要經過無量大劫。現在說彼國世界的劫數，所以說一小劫。所以《華嚴經》說：『娑婆世界（Saha World，我們所居住的這個世界）一劫，在安樂世界（Sukhavati，極樂世界）為一日一夜。』說的就是這個意思。 『自下總結可解。』（下面總結，可以理解）。 『自下次明上品下生』（下面說明上品下生）。
【English Translation】 English version: 'The most excellent. Therefore, it is called the first.' Ordinary people, upon hearing the doctrine that all dharmas are empty, find it contrary to their feelings and thus become frightened. Bodhisattvas, upon hearing it, can skillfully understand the origin of the mind and do not become afraid. 'Those who deeply believe in cause and effect.' Right view is accomplished, like a single thought arising. Heretical views slander the absence of cause and effect, which will cut off roots of goodness and sink into the sea of suffering. Now, because of deep faith, one can be reborn in the Pure Land. 'Those who do not slander the Mahayana.' The Mahayana Dharma is profound in its principles and skillful in its texts. The three vehicles of sages cultivate and learn together, from which arise all the rewards of humans and gods, and the holy paths of the three vehicles. If one slanders this Dharma, the offenses obtained are immeasurable. Hearing it without slander, the blessings obtained are also indescribable. Therefore, the 『Suratadhvaja-nama-vyakarana Sutra』 says: 『Jambudvipa (the world we live in) is seven thousand yojanas (an ancient Indian unit of length) in length and breadth, filled with Srotapannas (stream-enterers), Sakrdagamins (once-returners), Anagamins (non-returners), Arhats (worthy ones), and Pratyekabuddhas (solitary Buddhas), as dense as bamboo and hemp, with no space or gap in between. If there are good men and good women who offer the four requisites to these sages throughout their lives, or if they fill this continent with the seven treasures, piled up to the Brahma (the highest heaven in the realm of form), giving each sage that much, these good men and good women continue day and night for thirty muyutas (a unit of quantity) without interruption. If good men and good women do not slander this sutra (Buddhist scripture), their merit is greater than the former by a hundredfold, a thousandfold, a hundred millionfold, even beyond what can be reached by calculation or analogy.』 Because of boundless merit, one can be reborn in the Pure Land. 'From here onwards, the characteristics of rebirth are explained.' First, it explains the World-Honored One's welcome; second, it praises their merits; third, it formally explains rebirth; and finally, it explains enlightenment after rebirth. 'After seven days, one attains non-retrogression in Bodhi.' Above the ten understandings, there is still retrogression in thought and practice. After arriving in that country, one is free from these two retrogressions because there is no cause for retrogression. It is like attaining a fruit in the heavens, which ultimately does not regress because there is no cause for retrogression. It is the same here. 'After a small kalpa (an aeon), one attains the acceptance of the non-arising of dharmas.' One attains the non-arising of dharmas of the first ground. If using the kalpas of this world, it would take countless great kalpas. Now, speaking of the kalpas of that country, it is said to be a small kalpa. Therefore, the 『Avatamsaka Sutra』 says: 『One kalpa in the Saha World (the world we live in) is one day and one night in the Sukhavati (Pure Land).』 This is what it means. 'From here onwards, the summary can be understood.' 'From here onwards, the lowest level of the highest class is explained.'
人。文中有四。一標品名。二顯行相。三明往生相。四總。結初文可解。亦因果者。此是十信位中信根成就故不謗大乘。由信大乘故發無上道心。以此功德迴向愿求生於凈土也 自下次明往生相。一明化佛迎接。二贊其功德。三正明往生。四明悟道。七日之中乃得見佛者。由未得無流心故七日方見佛也。經三小劫得百法明門住歡喜地者。若以此方劫數經三大阿僧祇劫方至初地。今亦以彼國劫量故經三小劫至初地也。百法明門者。如瓔珞經說。十信有十心所。謂信心．精進心．念心．定心．惠心．不退心．迴向心．護法心．願心．戒心。此十心中一一心復有十心故有百也 自下總結可解。
上來明大乘三賢菩薩。為上品三人。自此已下明小乘方便位人。為中品三人。先明中品上生。文中有四。一標品名。二顯行相。三明往生相。四總結。初文可解。若有眾生受持五戒者。此明往生人位在暖法頂法。於此位中發菩提心迴向愿生凈土。此通在家出家。此明在家人故云持五戒八戒。修行眾戒者。此明出家人。具受大比丘律儀故曰修行諸戒也。不造五逆者。此業極重。造此業已次生必入地獄。故不得生凈土。依小乘暖位中猶造五逆及斷善根。頂位中造五逆不斷善根。故今除此業也。迴向愿生極樂世界者。此人修行至暖頂位
【現代漢語翻譯】 現代漢語譯本： 人。文中有四：一、標品名；二、顯行相；三、明往生相；四、總結。初文可解。亦因果者，此是十信位中信根成就，故不謗大乘。由信大乘故，發無上道心。以此功德迴向，愿求生於凈土也。 自下次明往生相。一、明化佛迎接；二、贊其功德；三、正明往生；四、明悟道。七日之中乃得見佛者，由未得無流心故，七日方見佛也。經三小劫得百法明門住歡喜地者，若以此方劫數，經三大阿僧祇劫方至初地。今亦以彼國劫量，故經三小劫至初地也。百法明門者，如《瓔珞經》說，十信有十心所，謂信心、精進心、念心、定心、慧心、不退心、迴向心、護法心、願心、戒心。此十心中，一一心復有十心，故有百也。 自下總結可解。 上來明大乘三賢菩薩，為上品三人。自此已下，明小乘方便位人，為中品三人。先明中品上生。文中有四：一、標品名；二、顯行相；三、明往生相；四、總結。初文可解。若有眾生受持五戒者，此明往生人位在暖法（指修行過程中，身心開始產生熱力的階段）、頂法（指修行過程中，達到頂峰的階段）。於此位中，發菩提心迴向愿生凈土。此通在家出家。此明在家人故，云持五戒八戒。修行眾戒者，此明出家人，具受大比丘律儀故，曰修行諸戒也。不造五逆（指殺父、殺母、殺阿羅漢、破和合僧、出佛身血五種極惡罪行）者，此業極重，造此業已，次生必入地獄，故不得生凈土。依小乘暖位中，猶造五逆及斷善根，頂位中造五逆不斷善根，故今除此業也。迴向愿生極樂世界者，此人修行至暖頂位。
【English Translation】 English version: Person. The text has four parts: 1. Labeling the rank; 2. Showing the conduct; 3. Explaining the characteristics of rebirth; 4. Conclusion. The initial text is understandable. Also, regarding cause and effect, this refers to the accomplishment of the roots of faith in the Ten Faiths stage, hence not slandering the Mahayana. Because of believing in the Mahayana, the unsurpassed Bodhi mind is aroused. With this merit, one dedicates and vows to be reborn in the Pure Land. From the following, the characteristics of rebirth are explained. 1. Explaining the welcoming by the manifested Buddha; 2. Praising their merits; 3. Directly explaining the rebirth; 4. Explaining the enlightenment. Those who see the Buddha within seven days do so because they have not yet attained a mind free from outflows, hence they see the Buddha after seven days. Those who attain the Hundred Dharma Gates and reside in the Joyful Ground after three small kalpas, if calculated using the kalpas of this world, would reach the first ground after three great asamkhya kalpas. Now, using the kalpa measurement of that land, they reach the first ground after three small kalpas. The Hundred Dharma Gates, as explained in the Inngluo Sutra, the Ten Faiths have ten mental states, namely faith, diligence, mindfulness, samadhi, wisdom, non-regression, dedication, protection of the Dharma, vow, and precepts. Each of these ten minds has ten minds, hence there are a hundred. The following conclusion is understandable. The above explains the Three Sages Bodhisattvas of the Mahayana, who are the three of the highest grade. From here onwards, it explains the people in the expedient positions of the Hinayana, who are the three of the middle grade. First, it explains the upper rebirth of the middle grade. The text has four parts: 1. Labeling the rank; 2. Showing the conduct; 3. Explaining the characteristics of rebirth; 4. Conclusion. The initial text is understandable. If there are sentient beings who uphold the Five Precepts, this explains that the position of the person to be reborn is in the Warmth Dharma (the stage in practice where the body and mind begin to generate heat) and Peak Dharma (the stage in practice where the peak is reached). In this position, the Bodhi mind is aroused, and one dedicates and vows to be reborn in the Pure Land. This applies to both laypeople and renunciants. This explains that because they are laypeople, it is said that they uphold the Five Precepts and Eight Precepts. Those who cultivate various precepts, this explains that they are renunciants, who have fully received the Vinaya of a great Bhikshu, hence it is said that they cultivate various precepts. Those who do not commit the Five Heinous Offenses (killing the father, killing the mother, killing an Arhat, disrupting the Sangha, shedding the blood of a Buddha), this karma is extremely heavy. Having committed this karma, one will certainly enter hell in the next life, hence one cannot be reborn in the Pure Land. According to the Hinayana, in the Warmth position, one still commits the Five Heinous Offenses and severs the roots of goodness. In the Peak position, one commits the Five Heinous Offenses but does not sever the roots of goodness, hence this karma is now excluded. Those who dedicate and vow to be reborn in the Land of Ultimate Bliss, this person cultivates to the Warmth and Peak positions.
。小乘根性未決定。故忽遇善知識發大乘菩提心。以己所修善迴向愿生極樂世界。若至忍位小乘根性已定及得惡道非滅。更不可轉求大乘也 自下次明往生相。一明世尊迎接。二讚歎出家。三明正往生。四明生已悟道。讚歎四諦者。聞小乘法也。由行者先習小乘重習力故還聞小乘法也。四諦者。一者苦諦。以五陰為體。二者集諦。以業惑為體。三者滅諦。以擇滅無為為體。四者道諦。以無流聖智為體 得阿羅漢者。此是三生利根人故即得無學果也。阿羅漢者。此云無生。亦名應供。三明者。一宿命明。二天眼明。三漏盡明。小乘宗初二以等智為體。第三以無流智為體。依大乘初二以後得智為體。第三以無分別智為體 六通者。一神足通。二天眼通。三天耳通。四他心通。五宿命通。六漏盡通。依小乘宗神足天眼天耳宿命並以等智為性。他心通五智性。謂道智法智比智等智他心智漏盡通九智性除等智體是無漏故 大乘宗前五通后智為體。漏盡通以無分別智為體 八解脫者。一內有色外觀色。二內無色外觀色。三凈解脫。四空處解脫。五識處解脫。六無所有處解脫。七非想非非想解脫。八滅盡解脫。小乘宗初三解脫以無貪善根為體。次四解脫以四為體。滅盡解脫以非色非為體。依大乘十解已上所得前七並以無流惠為體。滅
【現代漢語翻譯】 現代漢語譯本：小乘根性尚未決定，所以忽然遇到善知識，發起大乘菩提心，把自己所修的善業迴向，愿往生極樂世界。如果到了忍位，小乘根性已經決定，以及得到惡道之身，非要滅盡不可，更不可能轉而求大乘了。 從『自下』開始，說明往生的景象。一是說明世尊迎接，二是讚歎出家，三是說明真正往生，四是說明往生后悟道。讚歎四諦，是聽聞小乘佛法。由於修行者先前學習小乘，重複熏習的力量，所以還是聽聞小乘佛法。四諦是：一是苦諦，以五陰為本體；二是集諦，以業和惑為本體；三是滅諦，以擇滅無為為本體；四是道諦，以無漏聖智為本體。 得到阿羅漢（Arhat，斷盡煩惱，證得涅槃的聖者）果位，這是三生有緣的利根之人，所以立即得到無學果（指阿羅漢果）。阿羅漢，意思是『無生』，也叫『應供』。三明是：一宿命明，二天眼明，三漏盡明。小乘宗認為，前二者以等智為本體，第三者以無流智為本體。依據大乘，前二者以後得智為本體，第三者以無分別智為本體。 六通是：一神足通，二天眼通，三天耳通，四他心通，五宿命通，六漏盡通。依據小乘宗，神足通、天眼通、天耳通、宿命通都以等智為自性，他心通以五智為自性，即道智、法智、比智、等智、他心智。漏盡通以九智為自性，除去等智，本體是無漏的。 大乘宗認為，前五通以後得智為本體，漏盡通以無分別智為本體。 八解脫是：一內有色外觀色，二內無色外觀色，三凈解脫，四空處解脫，五識處解脫，六無所有處解脫，七非想非非想解脫，八滅盡解脫。小乘宗認為，前三解脫以無貪善根為本體，其次四解脫以四禪定為本體，滅盡解脫以非色非無色界定為本體。依據大乘，十地以上的菩薩所得的前七解脫都以無漏慧為本體，滅盡定
【English Translation】 English version: Those whose Small Vehicle (Hinayana) roots are not yet determined may suddenly encounter a virtuous teacher (Kalyanamitra) and generate the Bodhi mind of the Great Vehicle (Mahayana), dedicating their accumulated merits and vowing to be reborn in the Pure Land of Ultimate Bliss (Sukhavati). If they reach the stage of forbearance (Ksanti) and their Small Vehicle roots are fixed, or if they fall into evil realms from which escape is impossible, they can no longer seek the Great Vehicle. From 'next' onwards, it explains the signs of rebirth. First, it explains the welcoming by the World Honored One (Bhagavan); second, it praises renunciation (pravrajya); third, it explains the actual rebirth; fourth, it explains enlightenment after rebirth. Praising the Four Noble Truths (catvāri āryasatyāni) means hearing the Small Vehicle Dharma. Because practitioners previously studied the Small Vehicle and the power of repeated practice, they still hear the Small Vehicle Dharma. The Four Noble Truths are: first, the Truth of Suffering (duhkha satya), with the five aggregates (skandhas) as its substance; second, the Truth of the Accumulation of Suffering (samudaya satya), with karma and afflictions as its substance; third, the Truth of the Cessation of Suffering (nirodha satya), with the unconditioned cessation through discernment (pratisankhya-nirodha) as its substance; fourth, the Truth of the Path to the Cessation of Suffering (marga satya), with undefiled noble wisdom as its substance. Attaining the state of an Arhat (Arhat, a liberated being who has extinguished all defilements and attained Nirvana) means that this is a person with sharp faculties from three lifetimes, so they immediately attain the fruit of no-more-learning (asaiksha-phala, the state of Arhatship). 'Arhat' means 'no birth' or 'worthy of offerings'. The Three Clear Knowledges (trividya) are: first, knowledge of past lives (purvanivasanusmriti); second, divine eye (divyacakshus); third, extinction of outflows (asravaksaya-jnana). The Small Vehicle school considers the first two to have equal wisdom (samajnana) as their substance, and the third to have undefiled wisdom (anasrava-jnana) as its substance. According to the Great Vehicle, the first two have subsequent wisdom (prsthalabdha-jnana) as their substance, and the third has non-discriminating wisdom (nirvikalpa-jnana) as its substance. The Six Supernormal Powers (sadabhijna) are: first, supernormal power of miraculous travel (rddhi); second, divine eye (divyacakshus); third, divine ear (divyasrotra); fourth, knowledge of others' minds (paracitta-jnana); fifth, knowledge of past lives (purvanivasanusmriti); sixth, extinction of outflows (asravaksaya-jnana). According to the Small Vehicle school, miraculous travel, divine eye, divine ear, and knowledge of past lives all have equal wisdom as their nature; knowledge of others' minds has the nature of the five wisdoms, namely, wisdom of the path (marga-jnana), wisdom of the Dharma (dharma-jnana), comparative wisdom (anvaya-jnana), equal wisdom, and wisdom of others' minds. Extinction of outflows has the nature of nine wisdoms, excluding equal wisdom, and its substance is undefiled. The Great Vehicle school considers the first five supernormal powers to have subsequent wisdom as their substance, and extinction of outflows to have non-discriminating wisdom as its substance. The Eight Liberations (ashta vimoksha) are: first, having internal form, seeing external forms; second, not having internal form, seeing external forms; third, liberation through purity; fourth, liberation through the sphere of infinite space (akasanantyayatana); fifth, liberation through the sphere of infinite consciousness (vijnananantyayatana); sixth, liberation through the sphere of nothingness (akimcanyayatana); seventh, liberation through the sphere of neither perception nor non-perception (naivasamjnanasamjnatayatana); eighth, cessation of feeling and perception (nirodha-samapatti). The Small Vehicle school considers the first three liberations to have the root of non-greed (alobha) as their substance, the next four liberations to have the four dhyanas (meditative absorptions) as their substance, and cessation of feeling and perception to have neither the realm of form nor the formless realm as its substance. According to the Great Vehicle, the first seven liberations attained by Bodhisattvas of the ten bhumis (stages) and above all have undefiled wisdom as their substance, and the cessation of feeling and perception
盡解脫初地方得以無分別智為體。以一切心心數法不行故 自下總結可解。
自下次明中品中生。文中有四。一標品名。二顯行相。三明往生相。四總結。若有眾生者。此明修行人位在總別念處。持八戒者是在家人。沙彌戒具足戒。是出家人。威儀無缺者。不犯輕戒也。行者至此位中忽遇大乘善友令發大乘菩提心。迴向愿生凈土也。自下次明往生相。一明世尊迎接。二化聲讚歎。三正明往生。四明生已悟道。經於七日得須陀洹者。由前修習小乘觀法故得初果。更經半劫方成無學也 問。彼國土曰此方七劫。此人先已修解脫分善根。何以七劫方得初果耶 答。聲聞根性有三種。一三生。二六十劫。三百劫。此是中根人故經七劫方得也 自下總結可解。
自下次明中品下生人。文中有四。一標品名。二顯行相。三明往生相。四總結。若善男子善女人者。此明往生人位在五停心位。孝養父母者。此是恩田供養者得大果報。行世人善者。人義禮讓等。此人臨終忽遇大乘善友為說凈土樂事及贊世尊因中大愿。此人聞已迴向愿生也。自下次明往生相。初明往生。次明生已悟道。此人善根劣故不感世尊來迎業力。自生也。過一小劫方成阿羅漢者。此人初修觀行故至彼過劫方得無學果也 問。生凈土已並修菩薩之道。云何
【現代漢語翻譯】 現代漢語譯本： 盡解脫初地（Jin Jietuo Chu Di，完全解脫的最初階段）以無分別智為本體。因為一切心和心所法都不起作用。下面總結，容易理解。 下面說明中品中生。文中有四個部分：一、標出品名；二、顯示修行狀態；三、說明往生景象；四、總結。『若有眾生者』，這說明修行人的位置在總別念處（Zongbie Nianchu，總體和分別的念住）。『持八戒者』是在家人。『沙彌戒（Shami Jie）』、『具足戒（Juzu Jie）』是出家人。『威儀無缺者』是不犯輕戒。修行人到這個階段，忽然遇到大乘善友，令其發起大乘菩提心，迴向發願往生凈土。下面說明往生景象：一、說明世尊迎接；二、化聲讚歎；三、正式說明往生；四、說明往生后悟道。『經於七日得須陀洹（Xutuo Huan）者』，因為之前修習小乘觀法，所以得到初果。再經過半劫才能成就無學（Wuxue）。問：彼國土說此方七劫，此人先前已經修了解脫分善根，為什麼七劫才能得到初果呢？答：聲聞（Shengwen）根性有三種：一生、六十劫、三百劫。這是中等根性的人，所以經過七劫才能得到初果。下面總結，容易理解。 下面說明中品下生人。文中有四個部分：一、標出品名；二、顯示修行狀態；三、說明往生景象；四、總結。『若善男子善女人者』，這說明往生人的位置在五停心位（Wu Tingxin Wei）。『孝養父母者』，這是在恩田供養，可以得到大的果報。『行世人善者』，是人義禮讓等。此人臨終忽然遇到大乘善友，為他說凈土的快樂事情，以及讚歎世尊因地中的大愿。此人聽了之後迴向發願往生。下面說明往生景象：首先說明往生，其次說明往生后悟道。此人善根淺薄，所以沒有感得世尊來迎接的業力，是自己往生的。『過一小劫方成阿羅漢（A luohan）者』，此人最初修行觀行，所以到凈土后經過一劫才能得到無學果。問：生到凈土后，同時修菩薩之道，為什麼……
【English Translation】 English version: The initial stage of complete liberation (Jin Jietuo Chu Di) has non-discriminating wisdom as its essence. This is because all mental activities and mental factors cease to function. The following summary is self-explanatory. Next, the middle-grade, middle-birth is explained. There are four parts in the text: 1. Identifying the grade; 2. Revealing the state of practice; 3. Explaining the signs of rebirth; 4. Summarizing. 『If there are sentient beings,』 this indicates that the practitioner is at the stage of general and specific mindfulness (Zongbie Nianchu). 『Those who uphold the eight precepts』 are lay practitioners. 『Shramanera precepts (Shami Jie)』 and 『full precepts (Juzu Jie)』 are for ordained practitioners. 『Those whose conduct is flawless』 do not violate minor precepts. When a practitioner reaches this stage, they may suddenly encounter a great vehicle (Mahayana) virtuous friend, who inspires them to generate the Bodhi mind of the great vehicle, dedicating their merit and vowing to be reborn in the Pure Land. The following explains the signs of rebirth: 1. Explaining the welcoming by the World-Honored One; 2. Praising with transformed voices; 3. Formally explaining the rebirth; 4. Explaining the enlightenment after rebirth. 『After seven days, they attain Srotapanna (Xutuo Huan),』 because they previously practiced the Hinayana contemplation method, they attain the first fruit. It takes another half kalpa to achieve Arhatship (Wuxue). Question: The Pure Land says seven kalpas in this world. This person has already cultivated roots of virtue for liberation. Why does it take seven kalpas to attain the first fruit? Answer: There are three types of Shravaka (Shengwen) dispositions: one life, sixty kalpas, and three hundred kalpas. This is a person of medium disposition, so it takes seven kalpas to attain the first fruit. The following summary is self-explanatory. Next, the middle-grade, lower-birth is explained. There are four parts in the text: 1. Identifying the grade; 2. Revealing the state of practice; 3. Explaining the signs of rebirth; 4. Summarizing. 『If there are good men and good women,』 this indicates that the person to be reborn is at the stage of the five stopping-the-mind practices (Wu Tingxin Wei). 『Those who are filial to their parents』 are making offerings to the field of gratitude, which yields great rewards. 『Those who practice worldly virtues』 are practicing humaneness, righteousness, propriety, and yielding. When this person is about to die, they may suddenly encounter a great vehicle virtuous friend, who tells them about the joys of the Pure Land and praises the great vows of the World-Honored One in his causal stage. After hearing this, the person dedicates their merit and vows to be reborn. The following explains the signs of rebirth: First, explaining the rebirth; second, explaining the enlightenment after rebirth. Because this person's roots of virtue are weak, they do not experience the karmic power of being welcomed by the World-Honored One, and they are reborn on their own. 『After one small kalpa, they become an Arhat (A luohan),』 because this person initially practiced contemplation, it takes one kalpa in the Pure Land to attain the fruit of Arhatship. Question: After being born in the Pure Land, they simultaneously cultivate the Bodhisattva path, why...
仍得小乘果耶 答。諸佛凈土品類大多。或有凈土無二乘之名。如眾香世界不眴世界等。或有凈土。有二乘及人天名。如妙喜世界。或有凈土。有二乘無人天。如極樂世界。此人並先於此土修小乘善根。是故生彼國已依本所習得小乘果。雖得小果而不取證。即修菩薩道不同。此方得果住而不進。令存其本名故名阿羅漢。故無量壽經云。其諸聲聞菩薩人天智惠高明神通洞達。咸同一類形無異狀。但因順余方故有人天之名。即其義也 自下總結可解。
上來明中品三人訖。自下次明下品三人。此並是凡夫中發菩提心人也。先明下品上生。文中有四。一標品名。二顯行相。三明往生。四總結。或有眾生作眾惡業者。此明行相也。此人先發菩提之心忽遇惡緣造十不善業。由惡法增長故心無慚愧也 上來明其過失。自下次明其德。謂命欲終時善友為贊大乘經名。及稱阿彌陀世尊名號故能除重罪。所以爾者。由如來福田清凈故。稱名獲福不可思議故能滅于重罪。如一念起惡誹謗聖人則累劫受苦。今由一念信心稱名故累劫受樂。因果必然為差失也 故大品經云。佛告諸天子。若有天子天女命欲終時。汝但為稱般若波羅蜜。以聞般若波羅蜜名號故諸天子不生惡道。還生天中 大悲經云。若有眾生聞佛名者。我說是人畢定當得入涅
【現代漢語翻譯】 現代漢語譯本 問：還會證得小乘果位嗎？ 答：諸佛的凈土種類繁多。有些凈土沒有聲聞乘和緣覺乘（二乘）的名字，例如眾香世界和不眴世界等。有些凈土，有二乘以及人天道的眾生，例如妙喜世界。有些凈土，有二乘但沒有人天道的眾生，例如極樂世界。這些人都是先在此土修習小乘的善根，因此往生到彼國后，依舊依隨他們原本所學的而證得小乘果位。雖然證得小乘果位，卻不急於入滅，而是繼續修習菩薩道，這與在此方世界證果后就停滯不前不同。爲了保留他們原本的名號，所以仍然稱他們為阿羅漢。所以《無量壽經》說：『那些聲聞、菩薩、人、天，智慧高明，神通通達，都屬於同一類，形貌沒有差異，只是因為順應其他世界的習慣，所以才有人天的稱謂。』這就是其中的含義。 （以下總結部分容易理解，故不翻譯。） 上面已經闡述了中品往生的三種人。下面開始闡述下品往生的三種人。這些人都是凡夫中發菩提心的人。首先闡述下品上生。這段經文有四個部分：一是標明品名，二是顯示修行狀態，三是說明往生，四是總結。『或有眾生作眾惡業者』，這是說明修行狀態。這個人先前發了菩提心，忽然遇到惡緣，造作了十不善業。由於惡法增長，所以心中沒有慚愧。 上面闡述了他的過失。下面闡述他的功德，即當他壽命將終時，善知識為他讚歎大乘經典的名字，以及稱念阿彌陀世尊（Amitabha）的名號，因此能夠消除重罪。之所以如此，是因為如來（Tathagata）的福田清凈，所以稱念名號所獲得的福報不可思議，因此能夠滅除重罪。例如，一念生起惡念誹謗聖人，就會累劫受苦；現在因為一念信心稱念名號，所以累劫受樂。因果關係必然如此，不會有差錯。 所以《大品經》（Mahaprajnaparamita Sutra）說：佛告訴諸天子，如果有的天子天女壽命將終時，你們只要為他們稱念《般若波羅蜜》（Prajnaparamita）。因為聽聞《般若波羅蜜》的名號，這些天子就不會墮入惡道，還會再生到天界中。《大悲經》（Mahakaruna Sutra）說：如果有的眾生聽聞佛的名號，我說這個人必定能夠進入涅槃（Nirvana）。
【English Translation】 English version Question: Will they still attain the fruit of the Lesser Vehicle (Hinayana)? Answer: The Pure Lands of all Buddhas are of many kinds. Some Pure Lands do not have the names of Sravakas and Pratyekabuddhas (Two Vehicles), such as the World of All Fragrances and the World Without Affliction. Some Pure Lands have beings of the Two Vehicles, as well as humans and devas, such as the World of Wonderful Joy. Some Pure Lands have the Two Vehicles but no humans or devas, such as the Land of Ultimate Bliss (Sukhavati). These people all cultivated roots of goodness in the Lesser Vehicle in this land first. Therefore, after being born in that country, they still attain the fruit of the Lesser Vehicle according to what they originally learned. Although they attain the fruit of the Lesser Vehicle, they do not rush into Nirvana, but continue to cultivate the Bodhisattva path, which is different from those who attain the fruit in this world and then stagnate. In order to preserve their original names, they are still called Arhats. Therefore, the Infinite Life Sutra (Amitabha Sutra) says: 'Those Sravakas, Bodhisattvas, humans, and devas, with their high wisdom and penetrating supernatural powers, all belong to the same category, and their appearances are no different. It is only because they conform to the customs of other worlds that they have the names of humans and devas.' This is the meaning. (The following summary is easy to understand, so it is not translated.) The above has explained the three types of people who are born in the Middle Grade. Below, we will explain the three types of people who are born in the Lower Grade. These people are all ordinary people who have aroused the Bodhi mind. First, we will explain the Lower Grade Upper Birth. This passage has four parts: first, it states the name of the grade; second, it shows the state of practice; third, it explains the rebirth; and fourth, it summarizes. 'Or there are sentient beings who commit many evil deeds,' this explains the state of practice. This person previously aroused the Bodhi mind, but suddenly encountered evil conditions and committed the ten non-virtuous deeds. Because evil dharmas increase, their hearts have no shame. The above explains their faults. Below, it explains their merits, that is, when their life is about to end, a good friend praises the names of the Mahayana sutras for them, and recites the name of Amitabha Buddha (Amitabha), so they can eliminate heavy sins. The reason for this is that the field of merit of the Tathagata (Tathagata) is pure, so the merit obtained by reciting the name is inconceivable, and therefore it can eliminate heavy sins. For example, if one thought arises of evil and slanders the sages, one will suffer for many kalpas; now, because of one thought of faith and reciting the name, one will enjoy happiness for many kalpas. The relationship between cause and effect is inevitable and there will be no mistakes. Therefore, the Mahaprajnaparamita Sutra (Mahaprajnaparamita Sutra) says: The Buddha told the devas, 'If there are devas whose lives are about to end, you only need to recite the Prajnaparamita (Prajnaparamita) for them. Because they hear the name of Prajnaparamita, these devas will not fall into evil paths, but will be reborn in the heavens.' The Mahakaruna Sutra (Mahakaruna Sutra) says: 'If there are sentient beings who hear the name of the Buddha, I say that this person will definitely be able to enter Nirvana (Nirvana).'
槃。若有眾生以唸佛故乃至一華散於空中。如是福德所得果報不可窮盡。若有眾生以至誠心念佛功德乃至一華散於空中。于未來世當得釋天王梵天王轉輪聖王。于其福報亦不能盡。以其善根福報不可盡故要當入般涅槃。何以故。阿難施佛福田不以有為果報所能盡邊。我說是人必得涅槃盡涅槃際。阿難乃至一稱佛名一生信者。所作功德終不虛。設若有凈心諸眾生等作是稱名南無佛者。阿難彼人以是善根必定涅槃。得近涅槃流注相續入涅槃際。即其義也 自下次明往生相。初明化佛迎接。二贊其功德。三正明往生。四明上已悟道。經十小劫得入初地者。此是凡夫故所以生彼經十小劫方得入初地也。得聞佛法僧名即得往生者。復有眾生臨命終時聞三寶名即得往生。所以爾者。由寶功德不可思議故。能令聞者得生凈土。故大品經云。菩薩摩訶薩以神通力飛到十方諸有無三寶名處。為贊佛法僧功德。眾生聞已生諸佛前。大集經云。若有眾生乃至一念深信如來。敬仰尊重嘆未曾有。以敬信故得作輪王統四天下七寶具足。乃至得作帝釋天王魔王娑婆世界主大梵天王。何況常能具信三寶。即其義也。
自下次明下品中生。文有四。一標品名。二顯行相。三明往生相。四總結。或有眾生毀犯五戒者。此明往生人。先顯其過。犯五戒
【現代漢語翻譯】 現代漢語譯本： 槃（涅槃）。若有眾生因爲念佛的緣故，乃至只是散一朵花在空中，這樣的福德所得到的果報是不可窮盡的。若有眾生以至誠之心念佛的功德，乃至只是散一朵花在空中，在未來世應當能夠得到釋天王（帝釋天），梵天王（大梵天），轉輪聖王（統治世界的理想君主）。這樣的福報也是不能窮盡的。因為他的善根福報不可窮盡，必定會進入般涅槃（完全的涅槃）。為什麼呢？阿難，佈施給佛的福田，不是有為的果報所能窮盡的。我說這個人必定得到涅槃，直到涅槃的邊際。阿難，乃至只是稱念一聲佛名，一生都信奉佛法的人，所作的功德終究不會是虛假的。假設有內心清凈的眾生等，這樣稱念『南無佛』（皈依佛）的名號，阿難，這個人憑藉這樣的善根必定能夠涅槃，接近涅槃的流注，相續不斷地進入涅槃的邊際，就是這個意思。 從下面開始說明往生的景象。首先說明化佛（佛的化身）前來迎接，其次讚歎他的功德，然後正式說明往生，最後說明上面已經悟道，經過十小劫（時間單位）得以進入初地（菩薩的第一個階位）的人。這是凡夫，所以往生到那裡，經過十小劫才能進入初地。 能夠聽到佛法僧（佛教三寶）的名字就能往生的人。又有眾生在臨命終時聽到三寶的名字就能往生。為什麼會這樣呢？因為三寶的功德不可思議，能夠讓聽到的人得以往生凈土。所以《大品經》（《摩訶般若波羅蜜經》）說，菩薩摩訶薩（偉大的菩薩）以神通力飛到十方所有沒有三寶名字的地方，讚歎佛法僧的功德，眾生聽了之後就能往生到諸佛面前。《大集經》說，如果有眾生乃至一念之間深深地相信如來（佛），敬仰尊重，讚歎前所未有，因為敬信的緣故能夠成為輪王（統治世界的君主），統治四大部洲，七寶具足，乃至能夠成為帝釋天王（忉利天之主），魔王（欲界之主），娑婆世界主（娑婆世界的統治者），大梵天王（色界之主）。更何況是常常能夠具足信奉三寶的人呢，就是這個意思。 從下面開始說明下品中生。文有四個部分。一是標出品名，二是顯示行相，三是說明往生相，四是總結。或者有眾生毀犯五戒（佛教基本戒律）的人。這裡說明往生的人，先顯示他的過錯，犯了五戒。
【English Translation】 English version: 槃 (Parinirvana). If there are sentient beings who, due to reciting the Buddha's name, even scatter a single flower in the air, the resulting merit and reward are inexhaustible. If there are sentient beings who, with sincere hearts, recite the Buddha's merit, even scattering a single flower in the air, in future lives they shall attain the positions of Śakra-devānām-Indra (King of the Gods), Brahmā-devānām-Indra (King of the Brahma Heaven), and Cakravartin (Wheel-Turning King). Their blessings will also be inexhaustible. Because their roots of goodness and blessings are inexhaustible, they will surely enter Parinirvana (complete Nirvana). Why is this so? Ānanda, the field of merit from giving to the Buddha cannot be exhausted by conditioned rewards. I say that this person will surely attain Nirvana, reaching the very edge of Nirvana. Ānanda, even a single utterance of the Buddha's name, or a lifetime of faith, will not render one's merits vain. Suppose there are pure-hearted sentient beings who utter the name 'Namo Buddha' (Homage to the Buddha), Ānanda, that person, through this root of goodness, will surely attain Nirvana, drawing near to the stream of Nirvana, continuously entering the edge of Nirvana. That is the meaning. From below, the description of rebirth begins. First, the transformation body of the Buddha (Nirmanakaya) comes to greet them. Second, praise is given for their merits. Third, the rebirth is formally described. Fourth, it is explained that those who have already attained enlightenment, after ten small kalpas (units of time), are able to enter the first Bhumi (the first stage of a Bodhisattva). This refers to ordinary beings, so they are reborn there and only after ten small kalpas are they able to enter the first Bhumi. Those who can hear the names of the Buddha, Dharma, and Sangha (Three Jewels of Buddhism) can be reborn. Furthermore, there are sentient beings who, at the time of their death, hear the names of the Three Jewels and are able to be reborn. Why is this so? Because the merits of the Three Jewels are inconceivable, enabling those who hear them to be reborn in the Pure Land. Therefore, the Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sutra) says, 'Bodhisattva-Mahāsattvas (Great Bodhisattvas) use their supernatural powers to fly to all directions where there are no names of the Three Jewels, praising the merits of the Buddha, Dharma, and Sangha. Sentient beings who hear this are reborn before the Buddhas.' The Mahāsaṃnipāta Sūtra (Great Assembly Sutra) says, 'If there are sentient beings who, even for a single thought, deeply believe in the Tathagata (Buddha), revering and respecting him, praising him as unprecedented, because of their reverence and faith, they are able to become Cakravartins (world-ruling monarchs), ruling the four continents, possessing the seven treasures, and even able to become Śakra-devānām-Indra (King of the Gods), Mara (King of Desire Realm), the Lord of the Sahā World (the ruler of the Saha world), and Brahmā-devānām-Indra (King of the Brahma Heaven). How much more so for those who are constantly able to fully believe in the Three Jewels.' That is the meaning. From below, the description of rebirth in the Lower Grade of the Middle Level begins. The text has four parts. First, the name of the grade is stated. Second, the characteristics are displayed. Third, the appearance of rebirth is explained. Fourth, a summary is given. Or there are sentient beings who violate the five precepts (basic Buddhist precepts). This describes the person being reborn, first showing their faults, having violated the five precepts.
八戒是在家人。犯具足戒是出家人。偷僧祇物者。十方常住僧物也。現前僧物者。一住處屬現在人物也。不凈說法者。乘諸法實相我心中說或為名利。或為勝他皆名不凈說法也。地獄猛火一時俱至者。惡因既成中陰惡相現也。遇善知識為說阿彌陀佛十力者。此明其德也。能摧邪慢故名為力。並以智為體。一智在十處。名為十力名者。一是處非處力。二業力。三定力。四根力。五欲力。六性力。七至處道力。八宿命力。九天眼力。十漏盡力。威德者神通息慢名為威德。亦贊戒定慧解脫解脫知見者。此即如來五分法身。戒身以三聚凈戒為體。惠身以一切智為體。定身以大乘光明三昧等一切定為體。解脫身以有為解脫無為解脫為體。解脫知見身以後得智為體。自下明說利益。謂聞如來功德除八十億劫生死之罪。所以爾者。如來名號及功德皆不可得聞。若聞其名獲福無量故。觀佛三昧經云。唸佛功德者。所謂戒定惠解脫解脫知見。金色身三十二相八十隨形好。十力四無畏。十八不共法。大悲三念處。是若有眾生一聞佛身如上功德相好光明。億億千劫不墮惡道不生邪見。雜惡之處常得正見。勤修不息。但聞佛名獲如是福。何況繫念觀佛三昧。即其義也 自下次明往生相。初明中陰相滅。謂地獄猛火化為涼風。二明化佛來迎。三明
【現代漢語翻譯】 現代漢語譯本 八戒是在家人。（八戒：指在家居士所受持的八條戒律）犯具足戒是出家人。（具足戒：指出家比丘、比丘尼所受持的全部戒律）偷僧祇物者，（僧祇物：指寺院或僧團的公共財物）是十方常住僧物。（十方常住僧物：指屬於十方所有寺院和僧眾的公共財物）現前僧物者，（現前僧物：指現前寺院或僧團的財物）是一住處屬現在人物也。（指屬於現在居住在此處的僧人的財物） 不凈說法者，（不凈說法：指動機不純的說法）乘諸法實相我心中說或為名利，或為勝他皆名不凈說法也。（指內心並非爲了弘揚佛法實相，而是爲了名利或勝過他人而說法，都稱為不凈說法）地獄猛火一時俱至者，（地獄猛火：指地獄中的猛烈火焰）惡因既成中陰惡相現也。（指惡業的因已經成熟，中陰身（中陰：指死亡到投胎之間的過渡階段）顯現出惡劣的景象） 遇善知識為說阿彌陀佛十力者，（善知識：指能夠引導人們走向正道的良師益友；阿彌陀佛：西方極樂世界的佛；十力：佛所具有的十種力量）此明其德也。（這是說明阿彌陀佛的功德）能摧邪慢故名為力。（能夠摧毀邪見和傲慢，所以稱為力）並以智為體。（並且以智慧為本體）一智在十處，名為十力名者。（一種智慧在十個方面發揮作用，稱為十力）一是處非處力。（處非處力：知是處非處智力，正確判斷事物的能力）二業力。（業力：知一切眾生過去、未來、現在諸業及其果報的智力）三定力。（定力：知諸禪定解脫三昧及其染凈分別的智力）四根力。（根力：知一切眾生諸根勝劣的智力）五欲力。（欲力：知種種欲解智力）六性力。（性力：知種種性智力）七至處道力。（至處道力：知一切至所道智力）八宿命力。（宿命力：知過去宿命智力）九天眼力。（天眼力：知死生智力）十漏盡力。（漏盡力：知永斷煩惱智力） 威德者神通息慢名為威德。（威德：指佛菩薩的威嚴和德行；神通：指超自然的能力）亦贊戒定慧解脫解脫知見者。（戒定慧解脫解脫知見：指五分法身，是佛所證悟的五種功德）此即如來五分法身。（五分法身：指戒身、定身、慧身、解脫身、解脫知見身）戒身以三聚凈戒為體。（三聚凈戒：指攝律儀戒、攝善法戒、饒益有情戒）惠身以一切智為體。（一切智：指佛所證悟的遍知一切法的智慧）定身以大乘光明三昧等一切定為體。（大乘光明三昧：指大乘佛教中的一種高級禪定）解脫身以有為解脫無為解脫為體。（有為解脫：指通過修行而獲得的解脫；無為解脫：指證悟涅槃而獲得的解脫）解脫知見身以後得智為體。（后得智：指證悟之後所獲得的智慧） 自下明說利益。（自下：以下）謂聞如來功德除八十億劫生死之罪。（如來：佛的稱號之一）所以爾者。（所以爾者：之所以如此）如來名號及功德皆不可得聞。（指佛的名號和功德難以聽聞）若聞其名獲福無量故。（如果能夠聽聞佛的名號，就能獲得無量的福報）觀佛三昧經云。（觀佛三昧經：一部佛教經典）唸佛功德者。（唸佛：憶念佛的功德）所謂戒定惠解脫解脫知見。（指戒、定、慧、解脫、解脫知見）金色身三十二相八十隨形好。（金色身：指佛的金色身軀；三十二相：指佛所具有的三十二種殊勝的相貌；八十隨形好：指佛所具有的八十種細微的特徵）十力四無畏。（四無畏：指佛所具有的四種無所畏懼的品質）十八不共法。（十八不共法：指佛所獨有的十八種功德）大悲三念處。（大悲：指佛的慈悲心；三念處：指佛在三種情況下保持正念）是若有眾生一聞佛身如上功德相好光明。（如果眾生一旦聽聞佛身具有上述功德、相好和光明）億億千劫不墮惡道不生邪見。（在億億千劫中不會墮入惡道，不會產生邪見）雜惡之處常得正見。（在充滿邪惡的地方也能保持正見）勤修不息。（勤奮修行，永不停止）但聞佛名獲如是福。（僅僅聽聞佛的名號就能獲得如此福報）何況繫念觀佛三昧。（更何況是繫念觀佛的三昧）即其義也。（就是這個道理） 自下次明往生相。（往生：指往生到西方極樂世界）初明中陰相滅。（中陰相滅：指中陰身的景象消失）謂地獄猛火化為涼風。（指地獄的猛火化為涼爽的風）二明化佛來迎。（化佛：指佛的化身）三明
【English Translation】 English version Bājiè (Eight Precepts) are for lay practitioners. Vinaya (Complete Precepts) are for ordained monks. Stealing Saṃgha property (Saṃgha: monastic community) refers to the property of the Saṃgha that is permanently present in the ten directions. Present Saṃgha property refers to the property belonging to the present people in a dwelling place. 'Impure Dharma teaching' refers to speaking from one's mind, not based on the true nature of all Dharmas, whether for fame and gain or to surpass others; all of these are called 'impure Dharma teaching'. 'Hell's fierce fire arrives all at once' means that when evil causes are completed, the evil signs of the intermediate state (Antarābhava) appear. Meeting a good teacher (Kalyāṇa-mittatā) who speaks of the Ten Powers of Amitābha Buddha (Amitābha: Buddha of Infinite Light; Daśabala: Ten Powers of a Buddha) clarifies his virtues. Being able to destroy evil and arrogance is called 'power'. It takes wisdom as its essence. One wisdom is in ten places, called the Ten Powers. The names are: first, the power of knowing what is possible and impossible; second, the power of karma (Karma); third, the power of meditation (Dhyāna); fourth, the power of faculties (Indriya); fifth, the power of desires (Chandas); sixth, the power of nature (Prakṛti); seventh, the power of the path to all destinations; eighth, the power of past lives (Pūrva-nivāsānusmṛti); ninth, the power of the divine eye (Divyacakṣus); tenth, the power of the exhaustion of outflows (Āsravakṣaya). Majesty and virtue (Ānubhāva) means that supernatural powers (Ṛddhi) subdue arrogance. It also praises the virtues of morality (Śīla), meditation (Samādhi), wisdom (Prajñā), liberation (Vimukti), and the knowledge and vision of liberation (Vimukti-jñāna-darśana). This is the fivefold Dharma body (Pañca-dharma-kāya) of the Tathāgata (Tathāgata: 'Thus Gone One', an epithet of the Buddha). The body of morality takes the three pure precepts (Tri-saṃvara-śīla) as its essence. The body of wisdom takes all-knowing wisdom (Sarvākāra-jñatā) as its essence. The body of meditation takes all meditations such as the Great Vehicle's Light Samādhi as its essence. The body of liberation takes conditioned liberation (Sa-upadhiśeṣa-nirvāṇa) and unconditioned liberation (An-upadhiśeṣa-nirvāṇa) as its essence. The body of the knowledge and vision of liberation takes subsequent wisdom (Pṛṣṭhalabdha-jñāna) as its essence. From here onwards, the benefits are explained. It is said that hearing the virtues of the Tathāgata removes the sins of eighty billion kalpas (Kalpa: an aeon) of birth and death. The reason for this is that the name and virtues of the Tathāgata are difficult to hear. If one hears his name, one obtains immeasurable blessings. The Sutra of the Samādhi of Visualizing the Buddha (Guan Fo Sanmei Jing) says: 'The merits of reciting the Buddha's name are morality, meditation, wisdom, liberation, and the knowledge and vision of liberation, the golden body with the thirty-two marks (Lakṣaṇa) and eighty minor characteristics (Anuvyañjana), the ten powers, the four fearlessnesses (Vaiśāradya), the eighteen unshared qualities (Āveṇika-dharma), great compassion (Mahākaruṇā), and the three establishments of mindfulness (Smṛtyupasthāna). If there is a sentient being who hears of the Buddha's body, such as the above virtues, marks, and light, they will not fall into evil paths for billions of kalpas and will not generate wrong views. In places mixed with evil, they will always obtain right views and diligently cultivate without ceasing. Just hearing the Buddha's name obtains such blessings, how much more so for the Samādhi of focusing the mind on visualizing the Buddha?' That is the meaning. From here onwards, the signs of rebirth are explained. First, the signs of the intermediate state disappear. It is said that the fierce fire of hell transforms into a cool breeze. Second, a manifested Buddha (Nirmāṇa-buddha) comes to greet them. Third,
往生。四生已獲益。此人由業力劣故蓮華六劫乃開也 自下總結可解。
自下次明下品下生相。文中有四。一標品名。二顯行相。三明往生相。四總結。或有眾生作不善業者。此明行相也。先明其失。五逆者。殺父。害母。殺阿羅漢。出佛身血破和合僧 問。無量經云。唯除五逆誹謗正法。何以此中五逆業得生凈土耶 答。造五逆者。有二種。一謂此人先發菩提心。中間忽造五逆。后時由正念佛名故伏滅業障得生凈土。此經據此而論二者。此人先無菩提之心而復造五逆罪。復無念佛功德。此人不生。無量壽經據此而說。下明其德。善友為說妙法者。說大乘法也。聞大乘經能除重罪教令唸佛者。唸佛功德能除業障也。不遑唸佛者。猶無暇也。此人為死苦所逼無暇唸佛功德名號也。具足十念者明時分也。十念之業能除重罪生於凈土。故智度論云。有人一生造惡臨命終時得生善道。有人一生造善臨命終時生於惡道。此有二義。一由后報業熟。二由臨命終時善心心數法生 問。此人一生造惡。云何臨終一念心能勝終身行業 答。譬如大將一人能破大敵。臨命終心亦爾。如火如毒一念之心能勝終身。能勝終身行業。以舍諸根事急故。即其義也 自下次明往生相。初見蓮華。二正明往生。三明已獲益。為其廣說諸法實相者。
【現代漢語翻譯】 現代漢語譯本 往生：指四種生命形態（四生）都已經獲得利益。這個人由於惡劣的業力，需要六劫的時間蓮花才會開放。
下面的總結可以理解。
下面開始說明下品下生的景象。這段文字包含四個部分：一、標明品名；二、顯示行為狀態；三、說明往生景象；四、總結。
『或有眾生作不善業者』：這是說明行為狀態。首先說明其過失。『五逆』指的是：殺父、害母、殺阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）、出佛身血、破壞僧團的和合。
問：在《無量壽經》（Larger Sutra of Immeasurable Life）中說，『唯獨五逆和誹謗正法的人不能往生』，為什麼這裡說造五逆罪的人也能往生凈土呢？
答：造五逆罪的人，有兩種情況：第一種是這個人先前發了菩提心（Bodhi mind，覺悟之心），中間忽然造了五逆罪，後來因為以正念稱念佛的名號，所以伏滅了業障，得以往生凈土。這部經是根據這種情況而說的。第二種是這個人先前沒有菩提心，而且又造了五逆罪，又沒有唸佛的功德，這個人就不能往生。《無量壽經》是根據這種情況而說的。
下面說明其功德。『善友為說妙法者』：指的是說大乘佛法。
『聞大乘經能除重罪教令唸佛者』：唸佛的功德能夠消除業障。
『不遑唸佛者』：就是沒有空閑。這個人被死亡的痛苦所逼迫，沒有空閑唸佛的功德名號。
『具足十念者』：說明時間短暫。十唸的業力能夠消除重罪，往生到凈土。所以《智度論》（Mahaprajnaparamita-sastra）中說：『有的人一生造惡，臨命終時卻能往生善道；有的人一生行善，臨命終時卻墮入惡道。』這有兩種原因：一是由於后報的業力成熟；二是由於臨命終時善心和心數法生起。
問：這個人一生造惡，為什麼臨終一念心力能夠勝過終身的行業呢？
答：譬如大將一人能夠擊破強大的敵人，臨命終時的一念心也是這樣。如同火和毒藥一樣，一念之心能夠勝過終身的行業，因為捨棄諸根，情況緊急的緣故，就是這個意思。
下面說明往生的景象。首先是見到蓮花，其次是正式說明往生，再次是說明已經獲得利益。『為其廣說諸法實相者』：
【English Translation】 English version Rebirth: The four forms of life (four births) have already benefited. This person, due to inferior karmic force, will have their lotus flower bloom only after six kalpas (aeons).
The following summary can be understood.
The following explains the characteristics of the lowest level of the lowest class of rebirth. This passage contains four parts: 1. Identifying the name of the level; 2. Revealing the state of conduct; 3. Explaining the appearance of rebirth; 4. Summarizing.
'If there are sentient beings who commit unwholesome deeds': This explains the state of conduct. First, it explains the faults. 'Five heinous crimes' refer to: killing one's father, harming one's mother, killing an Arhat (one who has extinguished all afflictions and attained liberation), drawing blood from the body of a Buddha, and disrupting the harmony of the Sangha (community).
Question: The Larger Sutra of Immeasurable Life states, 'Only those who commit the five heinous crimes and slander the Dharma are excluded.' Why does this passage say that those who commit the five heinous crimes can also be reborn in the Pure Land?
Answer: There are two types of people who commit the five heinous crimes: The first is someone who initially aroused the Bodhi mind (mind of enlightenment) but suddenly committed the five heinous crimes in the middle. Later, because they recited the Buddha's name with right mindfulness, they subdued and extinguished their karmic obstacles and were able to be reborn in the Pure Land. This sutra is based on this situation. The second is someone who initially had no Bodhi mind and also committed the five heinous crimes, and also has no merit from reciting the Buddha's name. This person cannot be reborn. The Larger Sutra of Immeasurable Life is based on this situation.
The following explains their merits. 'Good friends speak the wonderful Dharma for them': This refers to speaking the Mahayana Dharma (Great Vehicle teachings).
'Hearing the Mahayana sutras can eliminate heavy sins and teach them to recite the Buddha's name': The merit of reciting the Buddha's name can eliminate karmic obstacles.
'Having no time to recite the Buddha's name': This means having no leisure. This person is forced by the suffering of death and has no time to recite the Buddha's name and its merits.
'Fully possessing ten recitations': This explains the brevity of time. The karma of ten recitations can eliminate heavy sins and be reborn in the Pure Land. Therefore, the Mahaprajnaparamita-sastra states, 'Some people commit evil deeds throughout their lives, but at the time of death, they can be reborn in a good realm; some people do good deeds throughout their lives, but at the time of death, they fall into an evil realm.' There are two reasons for this: one is due to the ripening of karma from later retribution; the other is due to the arising of wholesome thoughts and mental factors at the time of death.
Question: This person commits evil deeds throughout their life, why can the power of a single thought at the time of death surpass the karma of their entire life?
Answer: It is like a great general who can defeat a powerful enemy alone. The single thought at the time of death is also like this. Like fire and poison, a single thought can surpass the karma of one's entire life because one is abandoning all faculties and the situation is urgent, that is the meaning.
The following explains the appearance of rebirth. First, seeing the lotus flower; second, formally explaining rebirth; third, explaining that benefits have already been obtained. 'Speaking extensively to them about the true nature of all dharmas':
此謂大乘之深極。若思能滅重罪故。普賢菩薩觀經云。其有眾生思第一義甚深空法。一彈指頃除百萬億阿僧祇生死之罪。是名具足菩薩戒者。不須羯磨自然成就。應受一切人天供養。即其義也 自下總結可解。
上來答問示其觀相訖。自下第二明時眾獲益。夫人先是十回向菩薩聞佛說凈土之相。即得觀佛三昧。見極樂世界莊嚴之相。及得無生忍 問。既是十回向菩薩。云何上文言汝是凡夫心想羸劣耶 答。地前菩薩望初地悉名凡夫。以未證法身故也 自下明發愿。既聞希有之法復證法身。故發願生於極樂世界。如龍樹菩薩。在此證歡喜地已發願往生極樂世界。此亦如是。此經說上品上生正為於此。若言六地菩薩為上品上生者。云何六地菩薩報在穢國發愿生凈土耶。地前菩薩結業未盡故生在穢國。所以在此發願生於凈土。斯即文義昞然不勞異釋。生彼國已得諸佛現前三昧者。生彼國已得諸根。常見諸佛不假修習。方見故曰現前三昧。侍女諸天既見夫人獲證。所以仰學勝流併發菩提心也 自下第三次明流通分。文中有五。初大德阿難請問持法。二如來為立經名。三重贊修益。四時眾歡喜。五如來還歸。初二文可解。贊修益中言現身見佛者。此明現在之益。由三昧之力故現身必見佛也。故華嚴經云。唸佛三昧必見佛。
【現代漢語翻譯】 現代漢語譯本：這就是所謂大乘佛法的精深之處。如果思維修持能夠滅除深重罪業。《普賢菩薩觀經》中說：『如果有眾生思維第一義諦甚深空性的佛法，在一彈指的短暫時間內，就能消除百萬億阿僧祇（無量數）生死輪迴的罪業。』這就是具足菩薩戒的含義，不需要羯磨（受戒儀式）自然成就，應當接受一切人天眾生的供養。這就是其中的意義。下面的總結部分可以自行理解。
上面回答了提問，展示了觀想的景象。下面第二部分說明當時在場的大眾獲得了利益。韋提希夫人先前是十回向菩薩，聽聞佛陀宣說凈土的景象，當下就獲得了觀佛三昧，見到了極樂世界莊嚴的景象，並且證得了無生法忍。問：既然是十回向菩薩，為什麼上文說『你是凡夫，心想羸弱』呢？答：地前菩薩相對於初地菩薩來說，都可以稱為凡夫，因為還沒有證得法身。下面說明發願。既然聽聞了稀有難得的佛法，又證得了法身，所以發願往生極樂世界。就像龍樹菩薩，在此世間證得歡喜地之後，就發願往生極樂世界。韋提希夫人也是如此。這部經所說的上品上生，正是為此而設。如果說六地菩薩才能上品上生，那麼為什麼六地菩薩的果報在穢土，卻要發願往生凈土呢？地前菩薩的業力尚未完全消除，所以會出生在穢土，因此在此發願往生凈土。這其中的文義非常明顯，不需要其他的解釋。往生到極樂世界后，就能得到諸佛現前三昧，意思是往生到極樂世界后，就能得到諸根清凈，常常見到諸佛，不需要再通過修行才能見到，所以說是現前三昧。侍女和諸天看到韋提希夫人獲得證悟，所以仰慕學習，併發起了菩提心。下面第三部分是流通分，經文中有五個部分。首先是大德阿難請問如何受持此法。第二是如來為這部經命名。第三是讚歎修習此法的益處。第四是當時在場的大眾歡喜信受。第五是如來返回。前兩部分可以自行理解。讚歎修習益處中說『現身見佛』，這是說明現在的利益。由於三昧的力量，所以現世必定能見到佛。所以《華嚴經》中說：『修習唸佛三昧必定能見到佛。』
【English Translation】 English version: This is what is called the profound depth of Mahayana. If contemplation can extinguish heavy sins, as the Contemplation Sutra of Samantabhadra Bodhisattva states: 'If sentient beings contemplate the profound Dharma of the First Principle, the deep emptiness, for the space of a finger snap, they can eliminate millions of billions of asamkhyas (innumerable) of sins of birth and death.' This is the meaning of fully possessing the Bodhisattva precepts, which are naturally accomplished without karma (ordination rituals), and should receive offerings from all humans and devas. This is the meaning. The following summary can be understood on your own.
Above, the questions were answered, and the aspects of contemplation were shown. Below, the second part explains the benefits gained by the assembly at that time. Lady Vaidehi was previously a Bodhisattva of the Tenth Dedication, and upon hearing the Buddha expound the aspects of the Pure Land, she immediately attained the Buddha-Contemplation Samadhi, saw the majestic aspects of the Land of Ultimate Bliss, and attained the Tolerance of Non-Origination. Question: Since she is a Bodhisattva of the Tenth Dedication, why did the text above say, 'You are a common person with weak thoughts'? Answer: Bodhisattvas before the first ground are all called common people in relation to the Bodhisattvas of the first ground, because they have not yet realized the Dharmakaya (Dharma Body). Below explains the making of vows. Since she heard the rare and precious Dharma and realized the Dharmakaya, she made a vow to be reborn in the Land of Ultimate Bliss. Just like Nagarjuna Bodhisattva, after realizing the Ground of Joy in this world, he made a vow to be reborn in the Land of Ultimate Bliss. Lady Vaidehi is the same. The highest level of rebirth mentioned in this sutra is precisely for this purpose. If it is said that Bodhisattvas of the Sixth Ground can achieve the highest level of rebirth, then why would Bodhisattvas of the Sixth Ground, whose karmic reward is in a defiled land, make a vow to be reborn in a Pure Land? Bodhisattvas before the grounds have not completely exhausted their karma, so they are born in defiled lands. Therefore, they make a vow here to be reborn in a Pure Land. The meaning of the text is very clear and does not require other interpretations. Having been born in that land, one obtains the Samadhi of the Buddhas Appearing Before One, meaning that having been born in that land, one obtains pure faculties and constantly sees the Buddhas without needing to cultivate to see them, hence it is called the Samadhi of Appearing Before One. The maids and devas, seeing Lady Vaidehi attain realization, admired and learned from her, and all aroused the Bodhi mind. Below, the third part is the section on dissemination, which has five parts in the text. First, the great virtuous Ananda asks how to uphold this Dharma. Second, the Tathagata names this sutra. Third, he praises the benefits of practicing this Dharma. Fourth, the assembly at that time rejoiced and believed. Fifth, the Tathagata returns. The first two parts can be understood on your own. In the praise of the benefits of practice, it says 'seeing the Buddha in this life,' which explains the benefits in the present. Due to the power of samadhi, one will surely see the Buddha in this life. Therefore, the Avatamsaka Sutra says, 'Practicing the Buddha-Recollection Samadhi will surely see the Buddha.'
念終之後生佛前。此之謂也。下次舉劣顯勝。但聞佛名二菩薩名除無量罪。何況繫心憶念也。故華嚴經云。若能須臾念如來。乃至一念功德力。因此永離三惡趣。智慧光明滅癡闇。又云。寧于無量劫具受一切苦。得聞佛名號不于無量劫具受一切樂 不聞佛名號 所以無量劫 流轉生死苦 不聞佛名故即其義也。下次約喻顯法。分陀利華者。白蓮華也。此華世間最勝。唸佛行者亦爾。於人中最勝也。復由常念諸佛菩薩故二菩薩為其勝友也。下明未來之益。由唸佛功德故未來必得菩提坐于道場也。諸佛家者佛家有二種。一者生家。謂十王報。二者法家。謂真如法身。由行者唸佛故隨念必生佛家。如人念生天中隨愿必得。此亦如是 世尊足步虛空還耆阇崛山者。前為入王宮故密現神通赴請。今現行威儀欲令見者。獲福如來凡現行時足恒離地四寸而輪相現。故華手經云。佛行時若有眾生觸其足者七日受樂。如來右回身時地深八萬四千由旬如輪旋轉。大集經云。如來入出城邑村落舍宅足不蹈地。常行千葉蓮華之上。若有眾生遇觸佛影七日安樂無飲食想舍是身已生於善有。此謂如來現行之益也。下明弘宣之益。如來既在王宮說法。所以不及餘人。尊者阿難別更為眾弘宣。大眾聞之皆歡喜也。